39<\/strong>. Moreover your little ones, which ye said should be a prey<\/em> ] Tautologous with the rest of the verse and wanting in the LXX; therefore probably an editorial addition from Num 14:31<\/span>.<\/p>\n who this day have no knowledge of good or evil<\/em> ] Who are not of a responsible age, fixed by the more exact P at 20 years and over, Num 14:29<\/span>. Sam. omits.<\/p>\n Had no knowledge between good and evil; <\/B>a common description of the state of childhood, as Jon 4:11<\/span>. <\/P> <\/p>\n 39. your children . . . who in thatday had no knowledge between good and evil<\/B>All ancient versionsread “to-day” instead of “that day”; and thesense is”your children who now know,” or “who knownot as yet<\/I> good or evil.” As the children had not beenpartakers of the sinful outbreak, they were spared to obtain theprivilege which their unbelieving parents had forfeited. God’s waysare not as man’s ways [Isa 55:8<\/span>;Isa 55:9<\/span>].<\/P><\/p>\n Moreover, your little ones, which ye said should be a prey<\/strong>,…. To the Amorites, into whose hands they expected to be delivered, De 1:27<\/span> see Nu 14:3<\/span><\/p>\n and your children, which in that day had no knowledge between good and evil<\/strong>; not being at years of understanding, and which is a common description of children; it is particularly expressed “in that day”, for now they were the very persons Moses was directing his speech unto, and relating this history, it being thirty eight years ago when this affair was, so that now they were grown up to years of discretion:<\/p>\n they shall go in thither, and unto them will I give it, and they shall possess it<\/strong>: the relation of which now might serve greatly to encourage their faith, as well as it would be a fulfilment of the promise of the land made unto Abraham, Isaac, and Jacob, which was not made of none effect through the unbelief of the Israelites, whose carcasses fell in the wilderness, since their posterity was to enjoy it, and did.<\/p>\n 39. Moreover, your little ones. I have already shown that God so tempered His judgment that, whilst none of the guilty should escape with impunity, still His faithfulness should remain sure and inviolable, and that the wickedness of men should not make void the covenant which He had made with Abraham. He, therefore, pronounces sentence upon them, that they should never enjoy the inheritance which they had despised: yet declares that He will nevertheless be true in the fulfillment of what He had promised, and will display His mercy towards their children, whom in their despair they had condemned to be a prey to their enemies. <\/p>\n When He limits this grace to their little ones, whose age did not yet allow them to discern between good and evil, He signifies that all who had already arrived at the years of reason, were, from the least to the greatest, accomplices in the crime, since the contagion had spread through the whole body. Surely it was an incredible prodigy, that so great a multitude should be so carried away by diabolical fury, as that nothing should remain unaffected by it, unless perhaps a timely death removed some of the old men rather on account of the vice of others than their own. But, if even a hundredth part of them had been guiltless of the crime, God would have left some survivors. <\/p>\n “<\/p>\n To have no knowledge of good and evil,” is equivalent to being unable “to discern between their right hand and their left hand;” by which expression in Jonah, (Jon 4:11<\/span>,) God exempts from condemnation those little ones, who have as yet no power of forming a judgment. From hence, however, some have foolishly attempted to prove that infant-children are not defiled by original sin; and that men are involved in no guilt, except such as they have severally contracted by their own voluntary act (arbitrio.) For the question here is not as to the nature of the human race; a distinction is simply made between children and those who have consciously and willfully provoked God’s wrath; whereas the corruption, which is the root (of all evils, (76)) although it may not immediately produce its fruit in actual sins, is not (77) therefore non-existent. <\/p>\n (76) Added from Fr. <\/p>\n (77) “Ne laisse pas d’estre cachee en nous;” Does not cease to lie hid within us. — Fr. <\/p>\n (39) Moreover your little ones.<\/strong>This continues the sentence of Jehovah from Deu. 1:36<\/span>.<\/p>\n Which ye said should be a prey.In Num. 14:3<\/span>, that our wives and children should be a prey. (See also Deu. 1:31<\/span>.)<\/p>\n Deu 1:39<\/strong><\/span><\/p>\n “<\/strong> Moreover your little ones, whom you said would be a prey, and your children, who this day have no knowledge of good or evil, they will go in there, and to them will I give it, and they will possess it.” <\/p>\n Here Yahweh is seen as speaking to their fathers. They had said that if they entered the land and fought the Amorites their little ones would become a prey to the enemy (Num 14:3<\/span>). Well, had said Yahweh, as for their young children and their babes, of whom they had said that they would become a prey, paradoxically they would be allowed to enter the land. It would be given to them and they would possess it. Where the fathers had refused to obey, the children would obey. Thereby would Yahweh’s faithfulness be revealed. Rather than becoming a prey they would enter as the victors. <\/p>\n “Have no knowledge of good or evil.”<\/strong> That is, at the time had no real knowledge at all and were therefore not in a position to make a decision either way. Thus they could not with Caleb choose the good, nor with the others choose the evil. <\/p>\n Deu 1:40<\/strong><\/span><\/p>\n “<\/strong> But as for you, turn you, and take your journey into the wilderness by the way to the Reed Sea.” <\/p>\n So God had then given their fathers a new command, to ‘about turn’, and go back into the wilderness from which they had come. They were to turn round and return to the wilderness by ‘the way to the Reed Sea’. <\/p>\n (We are incidentally learning something of the geography of the area. They had already used ‘the way of Mount Seir’ (Deu 1:2<\/span>), followed by ‘the way to the hill-country of the Amorites’ (Deu 1:19<\/span>), now they were to use ‘the way to the Reed Sea’. They were travelling the highways and byways). <\/p>\n Deu 1:41<\/strong><\/span><\/p>\n ‘<\/strong> Then you answered and said to me, “We have sinned against Yahweh, we will go up and fight, in accordance with all that Yahweh our God commanded us.” And you girded on every man his weapons of war, and were in eager readiness to go up into the hill-country.” <\/p>\n The command to ‘about turn’ had brought them up sharp. The thought of the horror of going back into that wilderness had been too much. They had decided that between that and the choice of going forward, going forward and fighting was the best. But it had been too late. They had laid bare their hearts, and revealed their true condition. They could no longer claim that they were going forward in obedience to Yahweh, in faith and loving response to His covenant, they were rather going forward as the slightly better of two desperate alternatives. It would no longer be a march of faith, triumphantly led by Yahweh, but a desperate attempt to do their best in the face of the difficulties and get themselves out of a hole. They were not now thinking in terms of victory in Yahweh’s name, but of simply doing what they could. But Yahweh’s powerful activity was not available for them in that way, for it revealed that they were just not spiritually and psychologically geared up for all the battles that would lie ahead. It would thus not have been a kindness to let them go forward, for they would not be going forward as Yahweh’s people but as their own people, taking with them all their fears and weaknesses. <\/p>\n So this turning back was really a kindness to them. Had they gone forward they would never have survived all the battles that lay ahead. They would have been slowly massacred man by man. For they lacked the faith to achieve. And it was this very requirement of faith, that alone could have ensured success, that humanly speaking Moses was now in Deuteronomy seeking to build up in their successors. <\/p>\n “All that Yahweh our God commanded us.”<\/strong> Note their use of the covenant title ‘Yahweh our God’. They had been seeking to suggest that they were responding to the covenant after all, but it had not been so. <\/p>\n Ver. <\/em><\/strong>39. <\/strong>Which in that day had no knowledge, <\/em><\/strong>&c.<\/strong> As the Lord is here speaking of things present, Houbigant with great propriety renders this clause in the present tense; et filii vestri, qui nunc sunt rerum omnium ignari: your children, who now have no knowledge of good and evil.<\/em> <\/p>\n “Handfuls of Purpose”<\/p>\n For All Gleaners<\/p>\n <\/strong><\/p>\n “Your little ones… shall go in thither.” <\/em> Deu 1:39<\/p>\n God’s purposes are not to be broken off. Wherever they appear to be broken off it is only in detail and momentarily: the great line still stretches onward towards the completion of the eternal decree. It is not in the power of man to frustrate the purposes of heaven. Why do the heathen rage? The generations are one as to the divine intention, though multitudinous in their particular details; the divine thought, therefore, cannot be judged here and now or at any particular break in history, it must be judged when all is completed and sealed. The first shall be last and the last shall be first. Those who are little now may be great hereafter, The little are not condemned because of the sins of their ancestors. Our fathers have failed, but that is no reason why we should not succeed. God’s regard is continually fixed upon character, and never upon mere personality. Heaven is for the good and for none else, so all wealth, power, fame go for nothing in view of that grand realisation. There is always a promise laid up for humanity. Better things are yet to grow upon the earth, and fairer lights are yet to shine on human history. The future has a continual influence upon the present. Posterity ought to do something for contemporaries, where the mind is alive to the influence of actions and the certainty of harvest coming after seedtime.<\/p>\n your little ones. Num 14:31. <\/p>\n your little: Num 14:3, Num 14:31 <\/p>\n which in: Isa 7:15, Isa 7:16, Jon 4:11, Rom 9:11, Eph 2:3 <\/p>\n Reciprocal: Jos 5:7 – their children Psa 90:16 – and Isa 8:4 – before Amo 2:10 – to possess<\/p>\n 1:39 Moreover your {u} little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.<\/p>\n (u) Who were under twenty years of age, Num 14:31.<\/p>\n Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it. 39. Moreover your little ones, which ye said should be a prey ] … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 1:39”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4940","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4940","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4940"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4940\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4940"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4940"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4940"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"